SEJARAH CHAMPA-SUMBER-INTERNET
Champa
A southeast Asian kingdom which flourished from the 2nd to the 17th century A.D., centered on southern Vietnam. In the 9th century its capital was moved from INDRAPURA (Hue) southward to Vijaya, located further south. Champa was an enemy to Vietnam/Annam (who had conquered the Hue region) and to the Khmer Empire. At times subject to the Khmer Empire,in 1177 the Cham sacked the Khmer capital Angkor.Hinduism was the dominant religion;Islam gained some influence. In 1472, Champa lost much of its territory to Annam and was reduced to the Mekong delta region. In the 17th century,Champa was conquered by Annam, a Vietnamese state. The Cham continued to live isolated from the Vietnamese respectively Cambodian population surrounding them, holding on to their distinct language and tradition (hinduism respectively Islam).
The peoples of Champa, located in the region between the Mekong Delta and the Hue, are ethnolinguistically Malay. The Cham monarchs during this era evidently did not have access to a broad plain providing enough wet rice production to support an elaborate political structure or power base and could not maintain dominance over other Cham monarchs for any extended period of time. As a result, the center or capital of Cham authority would shift over time to various locations as one Cham ruler would lose his dominance to other rulers. As a result of the failure to have a secure economic base either through agricultural production or trade activities, the Cham ruler relied on plunder from raids on neighboring areas, including Khmer territories to the west and Vietnamese territories to the north. In addition, the Cham rulers used local and Indiancultural symbols and their spiritual relationship with the ancestors as defined by religious cults. Also part of the ideological mix were Indian traditions ofthe king's divinity as the basis for their authority. (See The Malay Archipelago and Peninsula) 1 The Encyclopedia of World History, Sixth edition. Peter N. Stearns, general editor. Copyright © 2001 by Houghton Mifflin Company. Maps by Mary Reilly, copyright © 2001 by Houghton Mifflin Company.Published by Houghton Mifflin Company. All rights reserved.
The Cham Communityin Cambodia fromthe Fifteenth to the Nineteenth CenturyHistorical development of its resettlementand its role in Cambodian political lifeThe military disaster which led to the destruction of Vijaya,the capital of the Cham kingdom, in 1471 by L' Thænh Ton's(1460-1497) Vietnamese troops was echoed in the Khmer RoyalChronicles which noted that the victorious Vietnamese kingdivided Champa into large and small provinces, some of whichwere incorporated into the Vietnamese territory while someothers were placed under Cham Kings' authority who exertedtheir power under the vigilant control of Vietnamese officialssent by the Court of [‰ng-[‰ (Hø-NÈi). The Khmer Annalsalso noted that at that time many Cham common people as wellas princes of the royal family were forced to leave their ancestralland and took refuge in the Khmer kingdom. The termCham is used here according to the data gathered from theKhmer Royal Chronicles and may denote not only the Chamethnic groups who lived in the lowlands but also a number ofother ethnic groups in Champa who lived in the highlands ofthe TrýÏng-SÍn range and who played a full sociopolitical rolein this multiethnic kingdom. Many other inhabitants of Champawithdrew into the mountainous regions of the country to livewith the montagnards (Stiengs, Rhades etc.).7 7 ChampaThat first wave of refugees from Champa who had chosento settle in Cambodia was followed by others in the course ofhistory for the southward march of the Vietnamese, the famous"Nam-ti'n," was to cause regularly the exodus of Cham populationto Cambodia. According to the Khmer Royal Chronicles,the second great migration of Cham people took place in 1692,after a a victory of the Vietnamese who once again cut off thenorthern part of Champa. Let's remember that the previousyear the same Vietnamese took by force the Khmer territoriesof Barea, Daung Nay and Prei Nokor (Børfia, Bi'n-H‡a andSaigon in Vietnamese). According to the Khmer Royal Chronicles,this new wave of refugees from Champa, who fled their countrybecause they refused to accept the yoke of the Court of Hu',consisted of about five thousand families led by the membersof the royal family. They asked for protection from the Khmerking Jayajettha III (1677-1709) who at once accorded it to them.The Khmer king allowed those refugees to settle in differentplaces in Cambodia, namely in Oudong, the Khmer capital ofthe time, in the provinces of Thbaung Khmum and StungTrang, places called Chroy Changvar, Prek Pra etc. It wasrecorded that later other waves of Cham refugees came toCambodia. Thus the Chronicles mentioned that about 1835many Cham families who had been accused of rebelling againstthe Court of Hu', had to take exile in Cambodia reigned byQueen Ang-Mi (1835-1841) who, herself, was under the guardianshipof Vietnamese officials sent by the Court of Hu' of KingMinh-MŸnh (1820-1840). This new emigration of Cham peoplewas to leave recollections in the memory of the Khmers wholater told the first French people who came to their country thatthey "had seen at that time many hundreds of Chams, amongwhom there were two young princesses who had great beautyand who were, they assured, entirely white." We know that7 8 Proceedings of the Seminar onCambodia was not the only country to receive refugees fromChampa. But these refugees came to Cambodia first becausepartly of the proximity of the two countries, but also andforemost, because of the historical ties between the two peopleswho, naturally, confront militarily in the course of their histories,but who were bound by various ties: cultural, human,matrimonial etc. and also by the common trials which madeCham people consider the Khmer kingdom a country of potentialfriends.In Cambodia the Chams met the Malays (Jva), the descendantsof immigrants coming from the Indonesian archipelagoand the Malay peninsula from the fourteenth and fifteenthcenturies. They felt close to each other because of the languageas well as a number of cultural traits they had in common. Theymixed with one another and many a Cham were converted intoIslam by the Malays. The result was the formation of a Muslimcommunity with customs and manners which distinguishedthem from the Khmer people who entirely adhered to TheravadaBuddhism.As a matter of fact, except in rare cases of initiates, theKhmers did not distinguish these two ethnic groups whichconstitute the Muslim conmmunity in Cambodia. This is sotrue that the Khmer texts classified them under the genericterm Cam Jva (literally, Cham and Malays). Doubtless, becauseof Islam these two groups lived very close to each other andeasily married each other, which explains why the histories ofMalays and Chams living in Cambodia are closely associated.The Khmer kings have always welcome the natives ofChampa who sought asylum in Khmer territory. As the lattershowed discipline, cohesion, and courage, they sought theirattachment and military support by granting them titles andland. The Cham (and Malays), on their side, know how to take7 9 Champaadvantage of the situation to distinguish themselves by worthyservices, and in return, they could obtain in many cases, highand even very high functions in the service of the king, for someof them could have access to ministerial positions or even thatof Prime Minister.Beginning at the end of the sixteenth century, Cambodiaentered a period of great instability, in an almost gradualmanner in spite of periods of respite more or less long, due onthe one hand to external pressures from neighboring countrieson the other from internal dissensions. Naturally the Muslimcommunity in Cambodia bore the consequences of this instability.At several times, they had to choose between the opposingfactions, as did the Khmers themselves, which made thembecome the object of solicitude of some but also the object ofsuspicion of the others. And on some occasions, very rare ofcourse, Cham and Malays were tempted to take advantage ofthe situation and get rid of the sponsorship of the authority oftheir country of adoption, which gave rise to retaliatory measuresfrom the latter.The Khmer Royal Chronicles mentioned the first importantaction of the Muslim community in the Cambodian politicallife towards the end of the sixteenth century, under kingParamaraja V (Cau Bana Tan), who reigned from 1597 to 1599.Without providing very precise causes of their rebellion, thesetexts related that members of this community who settled inthe province of Thbaung Khmum, took arms against the Khmerauthorities under the leadership of their two leaders, knownunder the name or title Po Rat and Laksmana. Setting up adomain in that eastern part of Cambodia, the Cham and Malaysproclaimed Po Rat king, who was generally thought of as aCham, and Laksmana uparaj that is the second position in thekingdom, who was generally thought of as a Malay and ap-8 0 Proceedings of the Seminar onpointed some of their coreligionists province chiefs and districtchiefs. When King Paramaraja V (Cau Bana Tari) came from thecapital Srei Santhor to ask for their surrender, the Chams andMalays attacked and killed him. It was only some time later thatthe Khmer authorities could defeat the rebels whose leaders PoRat and Laksmana disappeared.From those scanty data from the Royal Chronicles, Europeansources talked about two "Malay" chiefs, the most importantand the most well-known of whom would be Laksmana,who, for having offered to the Khmer king Ram de Joen Brai(considered usurper, although he succeeded in getting rid ofSiamese invaders from Cambodia) several pieces of artillerybrought from Champa, was granted by the king high positionsand land on which they lived. The two chiefs also succeeded inconvincing the Khmer king to invade Champa. The king sentthe two Malay chiefs and their soldiers, placed under thecommand of a high dignitary from the Court of Srei Santhor.While the troops went to war against Champa, King Ram deJoen Brai was murdered in his palace by the Portuguese andSpaniards in May 1596. A fight for power was engaged betweenthe son of the murdered king and the heir of the formerroyal family, the future Paramaraja V, aided by two Europeans,Diogo Veloso and Blas Ruiz. The two Muslim chiefs first choseto side with king Ram de Joen Brai's son, but then latersupported his rival, who suceeded to come to the throne of SreiSanthor. Nevertheless, rivalry occured very soon between theEuropeans who attempted to place Cambodia under Spanishprotectorship and certain Khmer dignitaries, including theMalay chief Laksmana (the title Laksmana seems to show thathe exercised the function of Minister of the Navy). Following adispute between some Europeans and members of the Muslimcommunity, the Malay Laksmana had put to death many8 1 ChampaPortuguese and Spaniards, then finally King Paramaraja Vhimself (end of 1599). But those acts unlatched the retaliation ofthe Khmer authorities to push Laksmana back to Champawhere he was to die.The Muslim community in Cambodia also made itselftalked about under King Ramadhipati I (Cau Bana Cand) whoreigned from 1642 to 1658. Having given support to this kingwhen he took power, the Chams and Malays received from thelatter many favors and privileges, even succeeded in convertingthe king to their faith and had him marry a woman fromtheir community. It is difficult to understand the deep convictionof King Ramadhipati I (Cau Ban Cand), called King Ibrahimin Dutch texts, nicknamed Ram Cul Sas or "Ram the Apostle"by some Khmer texts, who abandoned the religion of theirancestors to embrace Islam, but it seems more than certain thatthis king, cut off from his own people because of his cruelty andfacing the opposition, more or less overt from his cousins, triedto rally the Chams and Malays to have a supplementarymilitary support. With a considerable role granted them in theCourt, members of the Muslim community took advantage ofit to build mosques in many places in the kingdom and toreform the ceremonial in the royal Court where Khmer dignitaries,who had been invited themselves to adopt Muslim faith,had to wear a long tunic as well as a Malay kris to attend solemnaudiences.According to the Khmer Royal Chronicles, Ramadhipati I hadmarried a woman from the Muslim community before he wasconverted to Islam. He would have embraced this religion onlysome time later (towards the first years of his reign) in KhleangSbek village, when he visited this village. The Royal Chroniclesnoted that in his wedding ceremony, the main Muslim religiouschief offered him an antique kris , which was later kept,8 2 Proceedings of the Seminar onuntil his last year, in the Pancasksetr Building of the RoyalPalace where were deposited all the Khmer royal attributes.The revolt of the king's cousins and the Vietnamese interventionwhich followed in 1658 put an end to the reign ofRamadhipati I and also the privileged position of the Chamsand Malays in the capital Oudong and elsewhere in the kingdom.The Chams and Malays attempted to oppose KingPramaraja VIII (1659-1672), the successor and adversary oftheir benefactor, first in Thbaung Khmum province, then inNokor Vat (Siemreap), but the new Cambodian king defeatedthem and forced them to leave the country to seek asylum in thecountry of the Siamese king. It should be known that amongthose who left the country there were not only members of theMuslim community but also Khmers, princes of the royalfamily, civil and religious dignitaries, common people, relativesor followers of the former king. In fact, among the title ofdignitaries who emigrated, there were those which were Khmerproper, but also others beginning with Po and Duon (tuan)which indicate Cham (and Malay) descent. Among those emigrated,one notices, in particular, the Muslim wife of the formerking, designated in the Royal Chronicles by the title AnakMnan Kapah Pau or under that of Nan Kam Pau.If the Chams and Malays were forced to seek for a newasylum country in the kingdom of Ayudhya, other members ofthe same community continued to stay in Cambodia to play arole in the royal service and entertain relations with the Khmerroyal family. In 1672, Prince Sri Jayajetth had his father-in-lawand king assassinated, took power in Oudong and took the titlePadumaraja II. The new king, after those crimes, doubtlessthought of legitimizing his accession to the throne and gatheringother followers around him, elevated to the position ofqueen the wife of his uncle Ubhayoraj Ramadhipati, who had8 3 Champafled to the border province of the lowland and who had overtlyopposed him. The worse came to him for the princess to whomhe had conferred the title of queen, accepted that title only totake revenge for her king and brother in-law, and chiefly torender the throne to the man who was entitled to it, namely theeldest son of the assassinated king. To carry out her project, thenew queen addressed to the Chams and Malays who, by night,entered the royal palace and killed King Padumaraja II, whohad been on the throne for five months only.Despite the arrival of new Cham refugees in 1692, alreadymentioned, nothing was said about the Muslim community inthe Khmer documents during the whole eighteenth century.Except at the end of the century, at the height of the turmoil inthe kingdom, when the only heir to the Khmer throne, PrinceAng En, was still an infant, and when the main Khmer dignitariesfought one another for power in bloody fights and in turnproclaimed themselves Santec Cau Hva, that is Prime Minister.While one of those, the Sammtec Cau Hva Paen, took power inOudong, forces coming from the eastern provinces of Cambodia,in particular the Thbaung Khmum province, and consistingin a substantial number of Chams and Malays, attacked andforced him to leave the capital in 1782. At that time, a Muslimchief, known as Duon Set, became ambitious, according to theKhmer Chronicles. With the help of other Chams and Malays, heset up an army and pursued Samtec Cau Hva Paen, who fledtoward the direction of Bangkok and taking with him theyoung prince Ang En and his sisters. The Muslim chief Don Setthen entered the capital Oudong, acted as the chief administratorand proceeded to apppoint his co-religionists to variouspositions. He decided to settle Cham and Malay families inPhnom Penh and Chroy Chang-var. Then the Khmer governorof the large province of Kampong Svay, called Daen, took the8 4 Proceedings of the Seminar ontitle of Cau Hva, with the consent of other Khmer dignitaries,put Duon Set to death and subdued Cham and Malay troops.Another Cham and Malay action occured in 1858, under thereign of King Hariraka Rama (Ang Tuon). Once again, theMuslim community of Thbaung Khmum province, revoltedagainst Khmer authorities at the instigation of four brotherswho blamed the Cambodian governor of Thbaung Khmum ofcruelties and exaction. The griefs of the Muslim chiefs may bewell-founded but they were themselves not above reproach.They had taken in this province an authority they should nothave, because they aimed only at subtracting the members ofthe Cham and Malay communities from the Khmer authorities,while they themselves exerted on this community a sort ofsovereignty after they had created a kind of a small state in theprovince. To placate the agitation, the King of Ou-Dong sent,with a small escort, the Udkana Yodhasangram, who knewwell the Muslim chiefs, so as to exhort them to surrender. Hewas killed by the rebels, not having had time to explain anything.King Hariraks Rama (Ang Tuon) raised a small army andwent himself to Thbaung Khmum where several battles tookplace which finally brought about the dispersion of the Muslimforces. One of the main Muslim chiefs was killed during thebattle and the others fled to Moat Chrouk (Ch…u-[Âc), a Khmerterritory which had just been occupied by the Vietnamese. TheCambodian King rounded up all the Chams and Malays whocould not escape and transferred them to Pursat, Lovek,Kampong, Tralach and Kampong Luong. But in 1859 theircoreligionists, who had taken refuge in Moat Chrouk, went upthe Mekong River and took them to Moat Chrouk. King HariraksRama (Ang Tuon) then ordered the Khmer governor of Treangprovince to go after them. The Vietnamese troops sent to helpthe Chams and Malays could not prevent the Cambodians8 5 Champafrom advancing deeply into Treang Troey Thbaunag (Vietnamese:Tfinh Bi'n) and to settle there. King Hariraks Ramadied in the following year, in 1860. The designated successor,King Narottam (Norodom in French texts) was contested by hisyounger brother Si Vattha whose supporters took arms, sowedtrouble in the kingdom and threatened Oudong, the capital. In1861 when the designated king felt discouraged in Battambang,the Cham and Malay refugees in Moat Chrouk (Ch…u-[Âc),returned promptly to Cambodia where they gathered theirrelatives and co-religionists and offered their services to theking and chiefly to Narottam's grandmother, a most veneratedand respected old queen. Regaining their former dignities andpositions, or receiving new ones, the Chams and Malays contributedto the victory of Narottam.Such is, succinctly, the history of the Cham community inCambodia which by five times, played a very active part in thepolitical life of Cambodia, sometimes siding with the governingKhmer authorities, but also sometimes, trying to get rid oftheir guardianship. The history of this community, however, ismarked not only by saliant facts. Although the Khmer RoyalChronicles pay little attention to them, there were other formsof relations more peaceful and more productive between theCham-Malay community and the Khmer people. This explainswhy, as has been seen, the Khmer kings had always helped theCham people, and welcome them with the greatest tolerance,and at all times gave the Muslim community access to importantpositions in the kingdom. One may even say that from thepolitical point of view, the Chams as well the Malays, enjoyedthe same rights as the Cambodians themselves. And for this,they have never been asked to change their religion or adoptcustoms contrary to their faith. The Cambodians only askedthem to respect the religion and customs of their country of8 6 Proceedings of the Seminar onadoption.On their part, the Chams and Malays who settled in Cambodiaalso proved their allegiance to the Khmer kings. Anexample of this is that in 1817 a descendant of the Cham royalfamily was appointed governor of Thbaung Khmum province.When Cambodia was occupied by the Vietnamese troops ofEmperor Minh-MŸnh in 1834, a descendant of that governorreceived from the general of the army a Vietnamese title whichmade him a local auxiliary of the troop of the Court of Hu'.Nevertheless, in 1841, when the Vietnamese deported theKhmer Queen Ang Mi and her sisters to Vietnamese territory,that Cham high official followed them in captivity and died inexile the same year.Since their implantation in Khmer territory, the Cham haveparticipated in all the events that marked the history of Cambodia.If they have sometimes taken advantage of some of theevents for their profit, they have not lived a better life than theKhmers themselves. And if we examine closely the five centuriesof Cham presence in Cambodia, it is obvious that ingeneral, Cham-Malays and Khmers have endured, hand inhand, the great jolts that have shaken the country since thefifteenth century. The last event in time, but not the leastimportant, was Pol Pot's genocide, which, between 1975 and1979, led to the death of about two million Khmers and almosthalf of the Cham people in Cambodia.Mak Phoen8 7 Champa
History of the Cham People A Brief History of The Cham It can be a daunting task to try to look back into ancient history and speculate on what our ancestors were like, how they lived, what gods or goddesses they worshipped. It can be especially difficult to decipher the culture of a civilization which existed as far back as 192, according to Chinese texts (Coedes 1968), in an environment that is notorious for quickly erasing almost all traces of human presence. We are fortunate, however, because there are enough buildings and sculptures that have been found to give us a glimpse into the religious practices of the Cham. The Cham civilization was divided geographically into four regions, Quang-nam, where Dong-duong is located, is considered the Champa holy land (Coedes 1968). The other regions are Amaravati, and south was Vijaya, present day Bihn-dinh, and Pandurang. The evolution of the culture of Champa can be traced through the art and architecture of the Cham ruins and artifacts which have been recoveredand interpreted. Much of the early history of Cham is centered around internal conflict between two tribes or clans, so little information has been found regarding this era. In the northern part of the kingdom were the Dua (coconut) clan, and to the south were the Cau (areca) clan. To settle these internal conflicts, the two tribes began to practice intermarriage. The Cham belong to the Austro-Asian race and the Malayo-Polynesian language family (Phuong 1987). Their written language is a variation of the ancient Sanskrit language of India. The Cham, with more than 77,000 members, are currently one of Vietnam's minority groups, struggling for equality. They still maintain their language, culture, and religious beliefs, despite their diminishing population. Religious temples and statues are one of the most important sources for evaluating the ancient Kingdom of Champa. For example, we know that their most ancient beliefs is that of a "Mother Goddess." In the Chams case, the goddess is called, Uroja (meaning a woman's breast in the Cham language), her images and those of nipples can be found in many temples and on many sculptures (Phuong 1987). The "Earth Mother" image is an ancient one that ties the people to the soil, and is an agriculturally oriented icon in an agriculturally based society. During the late third century and fourth century, we see an appearance of Hinduism, most notably, the Hindu gods Siva, Brahma, and Vishnu. Siva receives a lot of attention in relieves and sculptures up to the 14th century. Gradually, there is also a rise of Mahayana Buddhism, that didn't really come into any popularity until the ninth century, at which time large Buddhist monasteries were built at Dong Duong. Cham art can be characterized according to several periods of differing styles. Beginning here with the Early Tra Kieu style which dates to the late seventh century. Sculptures are characterized by graceful human poses and decorations reflecting a civilized culture. Animal sculptures are a hallmark of Cham art as is evidenced by the beautiful carvings of elephants, tigers, and other powerful animals (Phuong 1987). The An My style was popular during the early eighth century and is characterized by a heavy Indian influence. The next time period, the eighth and nineth centuries, called the My Son E1 style, was a sort of renaissance age for Cham art. While accepting Indian influence, Cham art managed to maintain its unique character and spirit. And as Phuong notes, from the 8th century forward, Indian art had no influence on Cham art (Phuong 1987). In the late nineth and early tenth centuries, King Indravaraman II had taken power and commissioned a large Buddhist monastery to be built in the Quang Nam--Da Nang area. This era also reflected a unification in the style of Cham art throughout the empire (Phuong 1987). This is called the Dong Duong style, partly due to the magnificent Buddhist statues and sculptures found from this era. The next several centuries show slight changes in style, while maintaining the basic flowing lines of Cham art. Most notably, we see a move to free standing statues which reflect more sophisticated thought processes behind these sculptures. The lack of any real written record of the Cham culture makes the task of learning about these ancient people very difficult. Much of what is known has been learned through comparisons with similar cultures and interpretations of the religious temples and statues that have survived the centuries. As one of the few remaining ancient cultures in the world, it is important to try to preserve the history of these people,and to continue to search the jungles of Vietnam for further evidence of the Cham.
THE CHAM MUSEUM
The museum was established at the end of the 19th century by the l'Ecole Francaise d'Extreme Orient. The building was designed by two French architects, Delaval and Auclair, in imitation of the most commonly used aspects of Champa towers and temples. In 1935 the museum was expanded to display the artifacts excavated at Tra Kieu. Approximately 300 sculptures collected from Cham temples and towers throughout Central Vietnam are now displayed in ten showrooms of the museum. Most of the sculptures areoriginal and mainly made of three kinds of materials: sandstone, terracotta, and bronze. The eight centuries represented at the Champa museum seem as thick as a history book, andreflect faithfully the ups and downs of champa art. From inanimate stones came living art; and one gets the feeling that the warmth of the champa artists' hands remains on the fine timeless stone. Simply by standing these invaluable masterpieces, one can comprehend the noblest idea of art, the creation of the infinite from the finite
-MAAF,TIADA ALIH BAHASA MELAYU-IANYA DIAMBIL TERUS DARI INTERNET TANPA SUNTINGAN-


SEJARAH TUN HUSSIEN ONN
TUN Hussein bin Onn dilahirkan pada 12 Februari 1922 di Johor Bahru dan merupakan anak sulung kepada Dato Onn bin Ja'afar, pengasas parti UMNO. Mendapat didikan awal di Singapura dan pelajaran menengahnya di English College, Johor Bahru. Selepas tamat persekolahan pada tahun 1940, beliau berkhidmat sebagai kadet Pasukan Timbalan Setia Negeri Johor. Pada awal tahun 1941, beliau dihantar ke Akademi Tentera di Dehra Dun, India dan menerima tauliah pada tahun 1942. Selepas itu beliau bergiat aktif dalam pasukan keselamatan dengan menyertai Regimen Hydrabad Ke-19 di India dan bertugas di Timur Tengah ketika Perang Dunia Kedua. Pada tahun 1946 beliau kembali ke Malaya dan menjadi pegawai tadbir di bawah kerajaan British. Ketika itu British sedang mengemukakan rancangan Malayan Union dan bapanya sendiri memainkan peranan penting rancangan penjajah itu dengan menubuhkan UMNO. Hussein telah menyertai perjuangan bapanya dan mula bergiat aktif dalam politik ketika penentangan terhadap Malayan Union memuncak. Datuk Onn telah memberikannya tugas sebagai Ketua Pemuda UMNO yang dikenali sebagai Perikatan Pemuda UMNO dan seterusnya dalam tahun 1950 beliau telah dilantik sebagai Setiausaha Agung UMNO. Hussein keluar dari UMNO mengikut bapanya, setelah tercetus satu krisis dalam parti pada bulan Ogos 1951. Pada tahun 1968 atas desakan Tun Abdul Razak, Hussein kembali menyertai UMNO. Pada bulan Jun 1969 beliau dilantik menjadi Ahli Majlis Kerja Tertinggi UMNO dan pada tahun yang sa- ma beliau telah memenangi pilihan raya umum di kawasan Parlimen Johor Bahru Timur dan dilantik sebagai Menteri Pelajaran pada 22 September 1970. Pada 13 Ogos 1973 pula, beliau dilantik menjadi Timbalan Perdana Menteri menggantikan tempat Tun Dr. Ismail yang telah meninggal dunia. Beliau juga menjawat jawatan Menteri Kewangan dan Menteri Penyelarasan Perbadanan Awam. Pada 14 Januari 1976, Tun Hussein Onn menjadi Perdana Menteri Malaysia Ketiga menggantikan Tun Abdul Razak yang telah meninggal dunia. Berikutnya, beliau mengumumkan satu kabinet baru yang agak memeranjatkan, di mana peluang-peluang yang luas diberi kepada tokoh-tokoh muda dalam UMNO untuk memegang jawatan-jawatan penting. Beliau juga telah memilih Datuk Seri Dr. Mahathir Mohamad sebagai timbalannya. Atas sebab-sebab kesihatan beliau mengambil keputusan untuk bersara dan meletakkan jawatannya sebagai Perdana Menteri pada 16 Julai 1981. Tempat beliau diserahkan kepada Dr. Mahathir Mohamad. -Sumber: - Pertubuhan Kebangsaan Melayu Bersatu (UMNO) - Hussein Onn: A Tryst With Destiny, tulisan J. Victor Morais (Times Books Int. - 1981
NOTA:ANAK BANGSA MELAYU-CHAM YANG TINGGAL DI MALAYSIA AMAT BERTERIMA KASIH KEPADA TUN HUSSEIN ONN.KETIKA NEGARA KEMBOJA MENGALAMI PERANG SAUDARA,DI MANA BANGSA MELAYU-CHAM BERAGAMA ISLAM DIBUNUH DAN DISEKSA DENGAN KEJAMOLEH REJIM POLPOT.BELIAU SELAKU PERDANA MENTERI MALAYSIA TELAH MEMBERI PELUANG KEPADA RIBUAN ANAK MELAYU-CHAM UNTUK BERHIJRAH KE MALAYSIA DARI TAHUN 1975 HINGGA 1979.ANAK-MELAYU CHAM TINGGAL DI KEM PELARIAN DI KELANTAN,TRENGGANU DAN PAHANGSEBELUM TERSEBAR KE SELURUH PELUSUK NEGARA MENCARI REZEKI.SEMOGA ALLAH MENCUCURI ROH BELIAU DAN DITEMPATKAN BERSAMAPARA ANBIYA DAN SOLIHIN DI AKHIRAT NANTI.ALFATIHAH.......
BACA,FIKIR2KAN DAN RENUNG2KAN.....
MASA TULIS ; 3 PAGI 4 FEB 2006ARTIKEL;BAGAIMANA MENJADI MANUSIA BERSYUKUR?PENULIS :SATA SAALIMUN
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Cerpen: Hujan Emas : BERITA MINGGU 10 OKTOBER 2004

SATA Saalimun nama pena bagi Saat Sulaiman, bakat baru dalam dunia penulisan kreatif, menerima pendidikan di Universiti Islam Madinah dan Universiti Teknologi Mara (UiTM), kini bergelar ahli perniagaan.

HUJAN emas di negeri orang, hujan batu di negeri sendiri, lebih baik di negeri sendiri.Kerajaan yang menyekolahkan kau, MARA yang memberi biasiswa hingga kau berjaya mendapat ijazah di Universiti Harvard. Mengapa pilih Amerika?," itulah kata-kata arwah ayahnya ketika Affan membuat keputusan untuk bekerja di Amerika Syarikat selepas menamatkan pengajiannya. Setelah lima tahun berkhidmat di negara Uncle Sam itu, Affan mula gelisah dan rindu pada tanah air. Pesanan ayahnya terngiang-ngiang di telinganya. Impian ayahnya untuk melihat anaknya berkhidmat di negara sendiri tidak terlaksana.Dia memilih Amerika kerana ganjaran dan gaji yang lumayan, kemudahan dan seronok dengan kehidupan di negara maju. Malah ketika ayahnya menghembus nafas terakhir, dia berada di Kanada mengikuti kursus yang dianjurkan oleh syarikatnya. Hanya bacaan Al-Fatihah mengiringi pemergian ayah tersayang."Maafkan Affan kerana tak dapat balik. Sekarang Affan di Kanada. Assalamualaikum," begitulah jawapan ringkas apabila ibunya menghubungi untuk memberitahu kematian ayahnya.Memang sedih tidak dapat menatap wajah ayahnya buat kali terakhir. Kewajipan dan tugas perlu diutamakan. Di mana bumi dipijak, di situ langit dijunjung. Itulah kata-kata ibunya apabila dia mula menjejakkan kaki di Amerika untuk melanjutkan pelajaran.Memang susah untuk membuat keputusan apabila mendapat berita kematian ayahnya.Namun Affan tekad untuk meneruskan kerjanya demi menunaikan tanggungjawab sebagai pekerja. Jika dia pulang ke tanah air pun, ayahnya tak akan bernafas semula."Kerajaan mengeluarkan perbelanjaan yang besar untuk menghantar pelajar Melayu melanjutkan pelajaran di luar negara supaya mereka mendapat pengetahuan, pengalaman, kemahiran. Kamu mestilah menceduk dan menimba pelbagai ilmu kemajuan di negara asing supaya dapat dipraktikkan di negara kita apabila kamu balik berkhidmat nanti.Jika kamu sayangkan negara, belajarlah bersungguh-sungguh dan berkhidmatlah di tanah air setelah menamatkan pengajian nanti,". Begitulah ucapan Datuk Wira ketika majlis penyampaian biasiswa kepada pelajar-pelajar Melayu yang mendapat peluang melanjutkan pelajaran di luar negara. Ketika ucapan itu masuk ke telinganya di dalam bangunan PWTC, Kuala Lumpur, semangat ingin berjaya dengan cemerlang berkobar-kobar dan impian untuk berkhidmat di tanah air ditanam di sanubari.Namun segalanya berubah apabila berada di Amerika. Tika di tahun akhir pengajian, tawaran dari syarikat komputer terkenal, MICROSOFT, sampai di tangannya. Tawaran gaji dan pelbagai kemudahan menyebabkannya berubah fikiran. Keinginan berkhidmat di tanah air setelah tamat pengajian telah terkubur.Setelah tamat pengajian, Affan balik ke tanah air untuk berehat beberapa bulan di samping menyampaikan berita gembira kepada keluarganya namun tidak diterima oleh ayahnya. Ayahnya menolak keras kemahuannya ingin bekerja di Amerika Syarikat."Kamu dah ada ijazah, apa yang kamu susah? Sini pun tak kurang hebat, ada syarikatTELEKOM, TNB, RENONG dan lain-lain. Kamu boleh dapat kerja!," bentak ayahnya pada satu petang apabila Affan memberitahu keinginannya bekerja dengan MICROSOFT.Namun Affan tetap dengan keputusannya. Dia meninggalkan tanah air dan bekerja di Amerika walaupun tanpa restu ayahnya, manakala ibunya hanya bersikap berdiam diri.Pemergiannya ke Amerika hanya diiring ibunya di KLIA, Sepang. Ayahnya teramat marah dan kecewa dengan keputusannya. Tanpa restu ayah, memang membuatkan Affan agak serba salah. Namun keinginan dan ketamakan mendapat gaji dan ganjaran lumayan telah mengabui matanya. "Mak, maafkan Affan. Affan tak dapat memenuhi permintaan ayah. Kirim salam pada ayah," katanya ringkas ketika dia ingin memasuki lobi berlepas. Ibunya hanya menitikkan air mata. "Mak akan mendoakan kejayaan dan kebahagiaan Affan di mana pun berada. Ingat pesan mak, di mana bumi dipijak, di situ langit dijunjung! Jaga diri baik-baik…," pesan ibunya terputus putus akibat menahan tangisan.Penerbangan ke Amerika dirasakan amat jauh sekali. Fikirannya menerawang. Teringat kenangan manis bersama ayahnya. Ayahnya menghantar ke sekolah ketika dia berumur enam tahun menaiki basikal buruknya. Air matanya merembes teringat kenangan silam.Ayahnya selalu menceritakan kisah datuknya yang mempertahankan tanah air hingga terkorban. Ayahnya selalu menanam sifat patriotik dan sayangkan tanah air.Setelah setahun bekerja, Affan membuat keputusan mendirikan rumah tangga dengan wanita tempatan yang juga rakan sekerja. Mereka dikurniakan dua cahaya mata, lelaki dan perempuan. Walaupun berada di negara asing. Affan mendidik kedua anaknya agar mampu menggunakan bahasa Melayu. Bahasa Melayu mesti dikekalkan kerana bahasa melambangkan bangsa. Meskipun jauh dari tanah air, agama dan bangsa tidak pernah dilupakan. Didikan agama yang disemai oleh ibu bapanya semenjak kecil tetap dipraktikkan walau berada di negara asing. Tinggal di kota Washington memang benar-benar menguji keimanan. Ramai hanyut dalam budaya dan cara kehidupan Barat. Persetubuhan tanpa nikah, filem lucah adalah perkara biasa di kota ini. Masyarakat di sini hanya mementingkan keseronokan dan kebendaan. Corak kehidupan dan gaya hidup moden masyarakat kota membuatkan Affan termanggu-manggu. Perbezaan dan jurang amat ketara jika dibandingkan dengan tanah air. Mujurlah didikan ibu bapa mampu menjadi benteng kepada Affan supaya tidak hanyut dalam budaya asing.Kunjungan Perdana Menteri Malaysia ke kota Washington membuka minda Affan.Antara inti pati ucapannya di ‘Malaysia Hall’ yang dihadiri oleh rakyat Malaysia yang menetap di Amerika: "Negara kita masih kekurangan jurutera, doktor, saintis dan pakar dalam pelbagai bidang terutamanya sains dan teknologi. Jika kamu mempunyai kepakaran dan kemahiran yang diperlukan oleh negara, berbakti dan berkhidmatlah di tanah air. Kerajaan memang tidak mampu membayar gaji yang lumayan sebagaimana yang kamu dapati di negara maju seperti Amerika tetapi jika kamu balik dan berkhidmat di negara kita, kemajuan dan pemodenan akan lebih cepat terhasil. Jika kita menjadi negara maju dengan lebih cepat, kerajaan akan mampu membayar gaji yang lumayan sebagaimana yang kamu peroleh di sini. Tanah air banyak berjasa kepada kita, jadilah warga yang membalas jasa dan mengenang budi dengan berkhidmat di tanah air,".Ucapan penuh emosi yang dilontarkan oleh perdana menteri membuat Affan benar-benar tersentak dan terpegun. Ia membuatkan Affan kembali mempunyai semangat dan kemahuan berbakti di negara sendiri."Ain, Abang nak berbincang," Affan memulakan bicara. Ain adalah panggilan manja isterinya yang bernama Norainah binti Abdullah."About what?" jawab isterinya dalam bahasa Inggeris. "Abang nak balik ke Malaysia dan bekerja di sana. Cukuplah lima tahun berbakti di negara orang, abang nak berkhidmat untuk negara sendiri,".“Up to you!" balas isterinya tidak acuh."Ain bagaimana? Nak ikut tak?," Affan cuba menduga."I'm with you where ever, what ever…," jawab isterinya dengan yakin.Setelah berfikir panjang, Affan dan keluarga membuat keputusan untuk balik ke Malaysia. Affan merasa sedih dan terharu dengan pengorbanan isterinya yang sanggup meninggalkan keluarga di Amerika demi menurut suami tersayang."Amerika dah buang kau ke?," sindir kakaknya, Intan apabila Affan memberitahu hajatnya ingin pulang ke tanah air."Hujan emas di negeri orang…,” balasnya ringkas."Harap-harap keputusan kau tak berubah…," tegas kakaknya.Affan mula mengemaskan barang-barang dan pakaian, menjual apartmen yang dibelinya dua tahun lalu, menyiapkan segala dokumen untuk pulang ke tanah air.Surat berhenti kerja telah dihantar kepada pengerusi syarikat. Mr Bill, pengerusi syarikat menemui Affan dan menjelaskan kepada Affan bahawa dia tidak menerima surat peletakan jawatan."You can still be my worker, although not here," jelas Mr Bill."What do you meant,” tanya Affan."We will open new branch in Kuala Lumpur and you will be a marketing manager there," jelas Mr Bill dengan slanga Amerikanya. Affan amat gembira dengan berita itu.Ternyata keputusannya pulang ke tanah air tidak silap. Bukan sahaja dapat berjasa kepada negara tercinta tetapi juga dapat memajukan teknologi komputer dengan menjadi pengurus MICROSOFT di Malaysia.Kepulangan Affan dan keluarga disambut dengan gembira terutama ibunya. Ibunya tidak dapat menahan air mata kegembiraan apabila anak lelaki kesayangannya terpacul di muka pintu rumahnya."Apa khabar mak?", Tanya Norainah kepada ibu mentuanya dengan slanga tersendiri."Baik, nak. Orang putih pun pandai cakap Melayu!" gurau mentuanya.Selepas mengemaskan barang-barang, Affan meminta izin ibunya untuk menziarahi pusara ayahnya. Di pusara, Affan membaca surah Yasin dan berdoa:"Ya Allah, Tuhan Maha Pengampun, maafkanlah dosaku dan dosa ayahku. Rahmatilah dan kasihanilah ayahku yang banyak berjasa dan berbakti kepadaku. Limpahilah rahmat dan nikmat kepada ayahku," air matanya mula merembes.Walaupun agak terlewat, namun Affan dapat menunaikan impian ayahnya untuk berkhidmat di tanah air walaupun kepulangannya agak menyedihkan kerana ayahnya telah pergi buat selamanya.Affan bertekad akan mendidik anak-anak sayangkan tanah air, berjasa kepada bangsa, agama dan negara. Sebagaimana ayahnya menanam ke dalam jiwanya sayangkan tanah air, begitulah akan dilakukan kepada anak-anak.